Skip to main content

Full text of "The Bahai revelation and reconstruction: a general brief treatise upon the history and the spiritual, social and economic prineiples of this religious movement, with special regard to the application of these principle to, and there [!] influence on, the coming peace of nations andthe tranquillity and welfare of humanity"

See other formats




$B im 2b5 

Digitized by the Internet Archive 

in 2007 with funding from 

IVIicrosoft Corporation 

The Bahai Revelation 
and Recon^lru(5tion 

The Bahai Revelation and Recon- 

A general brief treatise upon the history and 
the spiritual, social and economic principles 
of this religious movement, with special 
regard to the application of these 
principles to, and there influ- 
ence on, the coming peace 
of nations and the 
tranquillity and 
welfare of 

> * > > > ' 
»,* > ■ J 111 > > 

Charles Mason Remey 






This book is compiled from previously 
approved and published Bahai writings and 
teachings, of which it is a synthesis. 

< t c c c c 

' •■ t < c < , « 

Distributed by 

Bahai Publishing Society, 

P. O. Box 283, Chicago, 111. 


"The Bahai Movement." 

"Observations of a Bahai Traveler." 

"Bahai Teaching." 

"Constructive Principles of the Bahai Move- 

"The Mashrak-el-Azkar (Bahai Temple)." 

"Through Warring Countries to the Mountain 
of God." 

"The Peace of the World." 



To the ever-increasing number of men and 
women who are serving humanity, desiring to 
alleviate its suffering, this booklet is offered 
with the assurance that in the religion of which 
it treats is to be found the solution of the prob- 
lems of the day. 




Paramount in the public mind at the present 
time is the all-absorbing plan for the religious, 
social and economic reconstruction of the world 
and the arranging of a lasting peace between 
the nations. The leaders of thought now most 
prominent before the world are advocating many 
principles of reconstruction and world peace 
which are parallel with those held by the adher- 
ents of the Bahai Movement and for which this 
cause has been paving the way for the past sev- 
enty-five years ; therefore, now, a volume stating 
briefly the Bahai teaching upon these subjects 
should be well received by the thinking, reading 

To students of the Bahai religious teaching 
the facts mentioned, and the religious philosophy 
discussed in this booklet will be quite familiar, 
since this is but a brief resume of the data and 
thought found in a fuller and a more expanded 
form in the standard works of this teaching. To 
those who are not familiar with the spirit of the 
Bahai Religion and its philosophy, it is the hope 
of the author that this abridged exposition of 
these teachings may lead them to a closer study 
of the subject. 

C. M. R., 
Washington, D. C, 
December 18, 1918. 




Peace Ideals 21 

The Bahai Religion 22 

The Bab 23 

Persecutions 25 

Baha'o'llah 26 

The Promised One 27 

The Bahai Movement 30 

Abdul Baha 31 

Abdul Baha's Service to Humanity 33 

Abdul Baha's Method of Teaching 34 

Abdul Baha's Imprisonment 35 

The Center of the Covenant 36 

Abdul Baha's Travels 37 

Abdul Baha in the Holy Land 38 

The New Day 39 

Orient and Occident 40 

Religion and Peace 42 

Bahai Universality 43 

Investigation of Religious Truth 44 

Science and Religion 45 

Woman 45 

Education 47 

Fulfillment of Prophesy 47 

Revelation 48 

Oneness of All Religion 49 

The Bahai Glad Tidings 50 

Object of Religion 51 

Present World Problems 51 


Oneness of Humanity 52 

The Promised Messiah 53 

The Bahai Message 54 

Bahai Sacred Writings 55 

The Great Religious Awakening 56 

Present Religious Outlook 57 

Influence of Religion 58 

Religion and the Present Problem 59 

Problem of Peace or War 60 

Interdependence of Nations 61 

Militarism Conducive to War 63 

Bahai Peace Teaching 64 

Religion and Deeds 66 

The Racial Question 68 

The Parliament of Nations 70 

Peace Protection 71 

Co-operation 77 

Economic Questions 77 

Universal Language 78 

The Mashrak-el-Azkar 79 

The Method of Teaching 80 

Instructions 80 

Rise and Fall of Nations 81 

The Hope of the Nations 83 

Growth of the Bahai Religion 84 

An Exhortation by Abdul Baha 87 

"The Cause of Baha*o'llah is the same as the 
Cause of Christ. It is the same temple and the 
same foundation. In the coming of Christ the 
divine teachings were given in accordance with 
the infancy of the human race. The teachings of 
Baha'o'llah have the same basic principles, but 
are according to the stage of the maturity of the 
world and the requirements of this illumined 

Abdul Baha. 




The ideals of world peace and the brotherhood 
of mankind have been making rapid progress in 
the thought of the world during the past two or 
three decades. Prior to the recent war in Europe 
these ideals were held for the most part by ex- 
treme idealists, people who were regarded by 
many as visionary and Utopian to the point of 
impracticability, but now that the war is over 
the need for the realization of these international 
ideals of co-operation and interdependence be- 
tween the various peoples, nations and races is 
being realized on all sides and the world is ac- 
cepting these ideals in the practical spirit of 
wanting to apply them to its international needs. 
^±^eople in general are already anticipating a fed-^ 
eration of the nations, which will introduce a 
new international system of relations and con- 
duce towards a civilization in which the energies 
of men and women will no longer be consumed 
by national rivalries, inharmonious contests and 
wars, but these energies will be turned into con- 
structive channels for the improvement and 
welfare of the human race. ^ The soul of the 



world of humanity is only now beginning to 
awaken to the fact that the real heritage of hu- 
manity is just ahead; that we stand at the 
threshold of the new day of the golden age of 
universal civilization, progress and culture of 
which Christ and the Prophets testified, for the 
reality of which They suffered and shed Their 
blood, and for which mankind has hoped and 
prayed for centuries — that this new kingdom 
might "come on earth as it is in heaven." 

In these latter days of the year 1918 one can 
scarcely scan a newspaper or a current maga- 
zine without seeing articles which testify that 
the thought of the public is not only occupied 
with many movements for general world better- 
ment, but thousands of people are giving their 
time and devoting their energies to the practical 
service of mankind along various lines of recon- 
struction of human institutions, affairs and re- 
lations calculated to meet the new present day 
needs of humanity, preparing the way for greater 
reforms and institutions to come in the near 


There is, at the present time, a philosophy, a 
religious teaching, Ithe followers of which are 
striving to make this world a more fit place in 
which to live. This religious teaching is known 


as the Bahai Religious Movement. The object 
of this movement is to further the spirit of real 
brotherhood between the peoples of the dif- 
ferent religions and races, Oriental and Occi- 
dental, forming a common ground for amicable 
international relations and the establishment of 
a universal religion which will be the foundation 
of inter-religious, inter-racial and inter-national 
brotherhood and peace. The doctrines and. 
practices of this religion offer to mankind a prac- 
tical basis of unity, one which is in direct line 
with the great world needs of this age. It is 
paving the way spiritually for the great univers- 
al civilization which will evolve as people of all 
religions, races and nations unite both spiritually 
and materially into one great world people. 


Mirza AH Mohammed, the first teacher of the 
Bahai Cause, was known as The Bab, which is 
the Persian and the Arabic word for door or 
gate. His teaching began with the declaration 
of His mission to eighteen chosen disciples who 
were gathered together in the city of Shiraz in 
southern Persia on the twenty-third day of May, 
1844. To these spiritually alive and prepared 
souls The Bab declared His mission as fore- 
runner of a great world teacher. One Whom He 
referred to as "He Whom God Shall Manifest, 



the great divine teacher who would shortly ap- 
pear with manifest signs of spiritual power and 
through whom the Divine Covenant would be 
fulfilled and the religious unity of the world 
would be accomplished. 

The Bab, then a youth of but nineteen years, 
through spiritual wisdom and through purity 
of purpose and soul, drew unto Himself many 
followers, who in turn arose to promulgate His 
simple doctrines, and their fervor within a very 
short time became the means of assembling a 
large following. Immediately the movement 
met with great opposition upon the part of the 
Persian clergy, and at their instigation The Bab 
was placed under military surveillance. Not- 
withstanding this trouble He continued His 
teaching and exhorted the people through purity 
of living to make ready and to fit themselves for 
the coming of the Promised One who was short- 
ly to appear. 

Thus passed the first two years of The Bab's 
ministry. His cause had then so increased in in- 
fluence that the Moslem clergy, fearful of the 
loss of their hold over the people, caused The 
Bab to be seized and cast into prison ; neverthe- 
less during His imprisonment He continued His 
teaching through letters and epistles, which were 
secretly conveyed to His followers throughout 
the country. After four years of confinement 


The Bab, upon the charge of heresy, was con- 
demned to death, and on July 9, 1850, in the city 
of Tabriz in northwestern Persia, He suffered 
martyrdom together with one of His devoted 

The Bab arose with steadfastness and power 
to herald the coming of the Lord of the Ages. 
The institutions which He had established were 
therefore temporary, being destined to bridge 
over the time until the coming of the great teach- 
er who would establish a universal cause. The 
Bab gave very definite instructions to His fol- 
lowers that they, upon the appearance of the one 
promised, should turn implicitly to that one, fol- 
lowing His teachings and instructions, in which 
would be a spiritual power that would evolve 
and grow until it filled the world, unifying all 
men of all races and religions in the Kingdom of 
God upon earth. 


As the cause of The Bab spread throughout 
Persia, the most dire troubles and persecutions 
descended upon the believers, who were known 
as Babis. The Mohammedans fell upon them, 
destroying their properties and killing men, wom- 
en and children. Over twenty thousand believ- 
ers willingly gave up property, family and life 
rather than deny their faith, which act would, in 


most cases, have saved them. In Persia even as 
late as 1901 there were over one hundred and 
seventy believers martyred at one time in the 
city of Yazd. 


The Promised One, Baha'o'Uah, a youth de- 
scended from a family of nobility and prominence 
in Persia, appeared at the time and place fore- 
told by The Bab. He arose with vigor and 
force, upholding and publicly teaching the truths 
taught by The Bab. Shortly after The Bab's 
martyrdom, when the great persecutions of the 
believers began, Baha'o'Uah with others of the 
new faith was cast into an underground dungeon 
in Teheran, Persia, and with chains about His 
neck He was held prisoner while His properties 
were pillaged and confiscated. Most of Baha- 
'o'llah's fellow prisoners were killed, while He 
with some of the believers was finally sent in 
exile to Baghdad in Irak-Arabi. 

In Baghdad Baha'ollah arose vdth spiritual 
power and divine dominion to spread the new 
faith. He labored to bring strength and assur- 
ance to the Babis and He breathed into them a 
new spirit, for the massacres and persecutions 
had thrown them into a most lamentable condi- 
tion of both mental and physical distress. At 
one time Baha'o'Uah went from Baghdad alone 


into the mountain fastnesses of Kurdistan, and 
there for two years He lived the life of a recluse, 
preparing Himself spiritually for His coming 
mission. Then He returned to Baghdad to care 
for and to lead the people. 


In The Bab's prophetic writings there were 
found many passages, through the spiritual in- 
terpretation of which the people were to be en- 
abled to recognize the Promised One who would 
follow after Him, and as the believers came more 
and more under Baha*o'llah*s guidance they 
realized the profoundness of His divine knowl- 
edge and they looked upon Him as their guide. 
In the coming of Baha'o'llah was the fulfillment 
of The Bab's promise, the coming of The An- 
cient of Days, The Lord of Hosts, to which The 
Bab had testified by a life of service and by 

Through Baha'o'llah's wisdom and spiritual 
insight there came calmness, assurance and 
strength to the followers. But as the movement 
increased in numbers the fanaticism of the Mus- 
sulman clergy against the believers continued 
to increase rather than diminish, until finally at 
the instigation of these priests an international 
agreement was made between the despotic 
King of Persia and the Sultan of Turkey, through 


which arrangement Baha'o'Uah and a band of 
His followers were ordered to a more distant 
exile in Constantinople in order to separate them 
from the believers in Persia, for the Moham- 
medans were fearful lest their own religion 
Would be overthrown by this new faith. 

Upon the eve of His departure from Irak- 
Arabi to Constantinople in April, 1863, Baha- 
*o'llah declared Himself, to His most trusted fol- 
lowers, to be the One to whom The Bab had 
borne witness as "He Whom God Shall Mani- 
fest." After a long journey, overland and by sea, 
Baha'o'llah with His band of exiles arrived in 
Constantinople, where He remained for several 
months. Then He was sent still farther on to 
Adrianople in Roumelia, in order to separate 
Him as far as possible from the world which His 
cause was agitating. 

After five years of exile in Adrianople, Tur- 
key, during which the cause continued to grow 
both inwardly and outwardly in strength, an- 
other decree, issued by the despotic Ottoman 
government, ordered Baha'o'llah to be sent to 
the prison fortress town of Akka (Acre), a Turk- 
ish penal colony on the Mediterranean sea just 
north of Mount Carmel in Syria. In this land of 
Sharon and Carmel where, according to the an- 
cient prophets, the Messiah would appear and 
the Glory of God would be manifest in the latter 


days, Baha'o'Uah lived and taught. During the 
first two years in the Holy Land He was closely 
guarded within the prison of the fortress of Akka, 
but soon His greatness became so apparent to 
the prison officers and He manifested such spir- 
itual power that they showed Him great consid- 
eration, and were most kind and friendly, for 
they saw only truth and perfect righteousness 
in Him. Thus the material condition of the 
Bahai community was greatly benefitted. First 
Baha'o'Uah was allowed the liberty of the fort- 
ress city, then His tent was pitched upon the 
Mount of Carmel, and He spent much of His 
time at Behje, a villa upon the plain of Akka. 

During these years many believers and truth- 
seekers came great distances to visit Baha'o'Uah 
and receive from Him spiritual understanding, 
they in turn going forth to spread His cause in 
the far parts of the world. Through His Tablets 
or epistles Baha'o'llah reached many people in 
distant lands, answering their questions and giv- 
ing them spiritual advice. He also wrote many 
general treatises upon spiritual subjects. These 
contain explanations of the principles of His 
teachings, as well as certain general admoni- 
tions and ordnances through the observance of 
which mankind will evolve to a high state of 
mjaterial and spiritual welfare. In His writings 
Baha'o'Uah unlocked the mysteries of the spir- 


itual truths in the holy books of the religions of 
the past. He clearly demonstrated that all truth 
is one truth, and that all prophets have mani- 
fested the one same spirit of God. 


With the coming of Baha'o'Uah and the estab- 
lishment of His religion the mission of His fore- 
runner, The Bab, was completed, and the Babi 
Cause became the Bahai Cause. The mission of 
The Bab being practically confined to Persia and 
to a few neighboring countries. His ordinances 
and teachings were calculated to meet the local 
needs and, conditions there extant. The mission 
of Baha'o'Uah being to the whole world, His 
teachings were universal in character and were 
directly applicable to any and all conditions of 
men, irrespective of race, religion or degree of 
human attainment. 

In the month of May, 1892, after forty years 
of spiritual labor, Baha'o'Uah departed this life. 
He had given His teachings to the world, in their 
entirety, and His direct mission was completed, 
yet there was more work to be done in order to 
establish His cause in the world. The spirit of 
the Bahai teachings remained to be practically 
demonstrated in the world. For the accomplish- 
ment of this Baha'o'Uah exhorted His followers 
to look toward His son, Abdul Baha, as the ex- 


pounder of His teachings, upon whose shoulders 
His mantle would fall, and through whose serv- 
ice to humanity the life of the Kingdom would 
be^'demonstrated to all mankind. In order to 
insure the unity and solidarity of the cause, and 
to protect the believers from disunion and dif- 
ferences, Baha'o'Uah in two different places in 
the Book of Akdas (one of His chief writings) 
commanded His followers after His departure 
to turn their faces to "The Branch Extended 
from the Ancient Root," and to refer all matters 
to "The Center of The Covenant," which center 
is Abdul Baha. Also, in the Book of The Testa- 
ment, Baha'o'Uah explains that by "The Branch 
Extended from the Ancient Root" is meant the 
"Greatest Branch," Abdul Baha, to whom all 
should turn. 


Abdul Baha was born in Teheran in northern 
Persia, upon the 23rd day of May, 1844, the very 
day upon which The Bab gathered His disciples 
together in southern Persia and there made His 
declaration. Abdul Baha was named Abbas, 
Abdul Baha (The Servant of God) being his 
spiritual title, the name by which he is known as 
a spiritual teacher. 

In the accounts of Abdul Baha handed down 
by those who knew him when a child we are 


told that at an early age he showed a contem- 
plative and deeply spiritual nature combined with 
a highly forceful and active disposition. When 
he was only eight years old, the greatest perse- 
cution of the Bahais began in Persia and it was 
but a short time after this that he went into exile 
with his father, Baha'o'Uah. 

During the ten years spent with Baha'o'Uah, 
in Baghdad, Abdul Baha passed from childhood 
into adolescence and manhood. Because of the 
vicissitudes of the exile he never attended school, 
but through constant association with Baha- 
'o'llah and devotion and service in the cause 
Abdul Baha grew strong in knowledge, in wis- 
dom and in spiritual attainments. As he at- 
tained maturity, he became Baha'o'Uah's chief 
aid and support in carrying on His work. It was 
Abdul Baha who first interviewed all persons 
who came to confer with Baha'o'llah, and so 
ordered matters that Baha'o'llah could meet 
those having spiritual desires and capacity and 
who needed Him, without losing time with those 
who came only through curiosity. During those 
days, Baha'o'Uah was visited by many believers 
from Persia, as well as by truth seekers from 
among various religions and nations. Abdul 
Baha himself also taught the people diligently, 
and he discussed religious principles with learned 
theologians, who marveled at his wisdom and his 


interpretation of spiritual teachings. They could 
not understand how this youth, uneducated from 
their standard of erudition, could produce with 
great ease and fluency arguments that none 
could refute or gainsay, for he had never attend- 
ed a college or university, as is the custom 
among Oriental savants and theologians. 

When the time came for Baha'o'Uah to reveal 
Himself as the Promised One of all religions, it 
was Abdul Baha who first recognized Him in 
His divine capacity, and it was Abdul Baha who 
first voiced the mighty message of the Mani- 
festation of the Spirit of God among men. 


Abdul Baha's life has been one of service to 
the Bahai Cause. During the exile journeys of 
Baha'o'llah and His followers, and the imprison- 
ment in Adrianople and Akka, Abdul Baha was 
constantly serving spiritually and materially. 
When persecution was at its height, he encour- 
aged the people, comforted them, and gave them 
hope, and when sickness and disease broke out 
among the Bahais, while they were confined in 
the prison of Akka, Abdul Baha was the chief 
nurse and servant of all. 

It is often remarked that when in repose Abdul 
Baha appears much older than his real age. This 


is undoubtedly true, for he has had to bear not 
only his own trials but also the troubles of the 
people who have surrounded him from time to 
tim^, depending upon him to help carry their 
burdens and share their troubles. But when 
Abdul Baha speaks, voicing the Bahai Message 
of Glad Tidings to the world, one soon becomes 
aware that the spirit Which proceeds from him 
to those whom he teaches is not a spirit capable 
of being affected by age nor earthly conditions, 
but is the spirit of eternal life which gives hope, 
vigor and happiness to all who partake of it. 

The great desire of Abdul Baha is to be known 
as the servant of God. In his life of service is 
seen the power, glory and majesty of Baha'o'llah, 
who declared His son to be "The Center of The 
Covenant" and "the Greatest Branch from the 
Pre-Existent Root." Through Abdul Baha's 
service the spiritual glory of Baha'o'llah is being 
manifested in the world today, and the Kingdom 
of the Father is being realized here upon the 


Abdul Baha*s method of teaching spiritual 
truths is direct and concrete. He reaches the 
heart and through spiritual contact penetrates 
the soul of the individual. Many beautiful and 
touching incidents are related in the Orient of 


the way in which, through long suffering and 
kindness, he has won the hearts of those who, 
because of their prejudices, formerly were his 
enemies. Caring for the sick and protecting the 
oppressed form a large part of his daily duties. 
One of the titles applied to him in the Orient is 
"father of the poor." 

Abdul Baha's power is that of love. In go- 
ing into his presence something within one's soul 
seems to respond to his soul. Thus a spiritual 
bond is formed which is most far-reaching, for it 
is of the nature of divine love and always remains 
with one. Through his life and example he is 
teaching people the life and the way of the King- 
dom. He has a message for every one, and as one 
meets and contacts with him in spirit it is as if 
a new force were added to one's nature. The 
power of the love of God is brought very close to 
those who come in contact with Abdul Baha. 


Abdul Baha remained in Akka a prisoner for 
just forty years. His freedom came through an 
adjustment of governmental matters, brought 
about by the re-establishment of the Turkish con- 
stitution in the summer of 1908. During this con- 
finement, Abdul Baha was yearly visited by 
friends and followers from all parts of the world, 
although often it was with the greatest difficulty 


that these friends were able to see him, and some- 
times the interviews were perforce very brief. 
Notwithstanding these conditions, each pilgrim 
received bounteously from Abdul Baha, who is 
the source of the spiritual life of the Bahai world, 
and then hastened to his or to her own country 
to share this gift of God with others. 


t^ The followers of the Bahai Religion are held 
together by a powerful spirit of love for Abdul 
Baha. As the life blood goes from the heart to 
each organ of the body, nourishing and bringing 
it into functional relation with every other organ, 
so from Abdul Baha, who is the center and heart 
of the Bahai Cause, goes forth the spirit of the 
love of God to each of the multitude of its mem- 
bers. All who have experienced this spiritual 
contact with Abdul Baha realize that in reality 
he is different and apart from other men. To 
each one who has had this experience it has been 
demonstrated in a unique manner, primarily for 
the individual's own personal enlightenment. Ab- 
dul Baha's mission as "The Center of The Cov- 
enant" holds the Bahais together in an organic 
body, and through the channel of his life of serv- 
ice the Bahai spirit is forming a new religious life 
in the world. 



After his freedom Abdul Baha began to travel. 
Two winters he spent in Egypt, the summer and 
fall of the year 1911 he spent in London and in 
Paris, and it will be recalled by many persons 
that Abdul Baha visited America in 1912, deliver- 
ing addresses in various cities and towns, explain- 
ing the Bahai principles and their application to 
the present-day religious, social and economic 
needs of humanity. Even up to as short a time 
as six years ago many people regarded the uni- 
versality of the philosophy taught by Abdul 
Baha as far too great a step to be taken from 
the particular and familiar philosophy of the 
past into the unexplored universal realm of re- 
ligious thinking of the future. But the pres- 
ent general thinking world can with a quickened 
religious perception look back and see the po- 
tency of Abdul Baha's teaching, now realizing 
that he with his message was simply ahead of and 
beyond the understanding of the general prevail- 
ing world of religious thought of that time. How- 
ever, conditions in the world have so changed 
during the past few years, that the time of 
restricted thought has now passed, and humanity 
is now more awake than ever before to the vital 
spiritual principles of religion, progress and civ- 
ilization. During these travels Abdul Baha met 


people who were attracted by the spirit of the 
Bahai Cause, and he sowed spiritual seeds in their 
hearts which will grow in God's own time and 
bring forth the fruit of the Kingdom. 


During the past five years of war, Abdul Baha 
has been in the Holy Land. Recent telegraphic 
reports from the advancing British army in Pal- 
estine announce that he is safe and living on 
Mount Carmel, surrounded by a group of follow- 
ers. In a recent letter written by Abdul Baha to 
friends in Teheran, Persia, he portrays the then 
present condition in Palestine in the following 

"It has been a long time since the thread of 
correspondence has been entirely broken, and the 
hearts (of the people here) have been affected 
with sorrow and agitation. Now praise be to God 
that in these days, through divine favor, the black 
clouds are dispersed and the light of composure 
and tranquillity has enlightened this region, and 
the tyrannous (Turkish) government is done 
away with and followed by a just (British) ad- 
ministration. All the people have been de- 
livered from the most great hardships and the 
most difficult afflictions. In this huge tempest 
and violent revolution, in which all nations of the 
world were caught and were involved in dire ca- 


lamity, cities were destroyed, souls were slaugh- 
tered, properties were pillaged and taken as 
booty, the cries and lamentations of the helpless 
ones were raised from every prominent spot, and 
the tears fell from the eyes of the orphans like a 
flowing torrent in all the oppressed countries. 
* * * It has mjeanwhile become evident that 
the teachings of His Holiness Baha'o'Uah are the 
cause of the comfort and illumination of the 
world of humanity. In the Tablets (letters of 
Baha'o'Uah) the justice and the administrative 
sagacity of the government of England have been 
repeatedly dwelt upon, and now it has become 
clear that in reality the inhabitants of this coun- 
try after untold sufferings have attained to com- 
posure and security." 


I Abdul Baha teaches that the world is in the 
beginning of a new age and that "this is a new 
cycle of human power., j All the horizons of the 
world are luminous, and the world will become 
indeed as a garden and a paradise.ilt is the hour 
of the unity of the sons of men and of the draw- 
ing together of all races and all classes,! The 
gift of God to this enlightened age is the knowl- 
edge of the oneness of mankind and the funda- 
mental oneness of religion. War shall cease be- 
tween nations, and by the will of God the Most 


Great Peace shall come; the world will be seen 
as a new world, and all men will live as brothers." 
As with each of the vital messages of truth as 
given by the inspired Prophets or Manifestations 
of God in the past ages, the Bahai message of 
universal religion comes at a time of the greatest 
world need, for in this day the creeds and the 
dogmas of the past have lost their spiritual pow- 
er, and the world is reaching out for a religion 
which will be a living spiritual factor in the life 
of humanity. The Bahai Movement is a religious 
cause, the institutions and spirit of which are not 
founded upon the human thought of past days. 
Being above and beyond the natural trend of 
thought, this cause is forming within the souls 
of men higher ideals, thoughts and actions com- 
mensurate with the present and future needs of 
humanity, and these high ideals are ushering in 
the beginning of a greater civilization than the 
world has yet seen. 


The Orient has been the source of the world's 
inspiration, while in the Occident has appeared 
the fruition of this inspiration in the form of a 
highly evolved civilization. As from Asia the 
Caucasian peoples swept westward from time to 
time in great wave movements to rule the world, 
so have the spiritual truths brought by Christ and 


the Prophets — the givers o£ religion to the world 
—had their dawnings or points of appearance in 
the East, for these great divine personages each 
appeared in Asia, and from her shores Their fol- 
lowers and disciples embarked to carry Their 
messages of truth to the peoples of the other 
continents. However, in this day and age the 
Orient and her people are widely separated from 
the Western world. Enmity, suspicion and laclT* 
of confidence and understanding between the Ori- 
ental and Occidental peoples are the greatest 
obstacles to be overcome before universal broth- 
erhood and a real peace can be realized in the 
world. This present gulf between the Orient and 
the Occident is the result of ages of differing 
civilizations which have been evolved by re- 
ligious systems and philosophies foreign to one ^ 
another, for the civilization of a people, with its / 
many institutions of education, its language, its | 
arts, its philosophy, and even the very tempera- | 
ment of the people themselves, are but the result j 
or the fruitage of their religious ideals past and I 
present and those of their forebears. 

Here in the Occident our civilization and tem- 
perament are equally the result of the spirit of our 
philosophy and the ideals of the life and education 
under which we are trained. 

The Oriental is essentially a mystic and an 
ardent religionist. With him his religion is by 



far the most important interest he has in life. 
If he is superstitious, his fanaticism is without 
limit, but if his soul is alive with the true and the 
real spirit of religion he is another being; he is a 
conscious and a self-acknowledged factor in the 
great world of humanity and its oneness. 

It is upon the religious ground that the Oriental 
and the Occidental can meet in common under- 
standing and comradship. Through the Bahai 
teachings this chasm between the East and the 
West is bridged, and now in this movement Ori- 
entals and Occidentals are meeting on a common 
ground of religious sympathy, understanding and 


Religious differences have been the chief cause 
of warfare, for the bloodiest of battles have been 
fought between opposing religious factions, while 
religious sympathy and understanding have al- 
ways made for peace and prosperity. \ Prior to 
the beginning of the Bahai Movement little or 
nothing was being generally taught or written 
^jy. / about peace, arbitration, universal language, suf- 

^ V^\ ^^^S^ ^^ ^^y ^^ *^^ other universal institutions 
hA^ 1 through which people now realize cire to be found 
* ' the tranquillity and the progress and advancement 

of humanity. During the past half century the 
world has awakened to the necessity for all of 



these institutions, and now the most enlightened 
people are realizing that theflack of spiritual or 
religious understanding, with the accompanying 
lack of moral perception, is the real cause of all 
human iUs^J While Baha'o'Uah's teaching was 
ahead of the world of His day, the world of today 
is realizing more and more, as time goes on, the 
value of that teaching. 


The adherents of the Bahai teaching have no 
church organization or form of enrolled member- 
ship. They are composed of people of various 
denominations, sects and religions who, aroused 
by the quickening religious spirit of this present 
age, are banded together and spiritually united in 
their efforts to infuse into all humanity these 
progressive religious ideals. These they believe 
to be the fundamental principles of the great 
world civilization which will evolve as the spirit 
of internationalism grows and peoples and na- 
tions arise to co-ordinate in all their activities, 
thus forming an interdependent federation en- 
compassing the entire world and all of its peoples. 

Regarding this movement, Abdul Baha makes 
the following statement : "The Bahai Movement 
is not an organization. You can never organize 
the Bahai Cause. The Bahai Movement is the 
spirit of this age. It is the essence of all the high- 



/ est ideals of this century. The Bahai Cause is an 
inclusive movement; the teachings of all the re- 
ligions and societies are found here; the Chris- 
tians, Jews, Buddhists, Mohammedans, Zoroastri- 
ans, Theosophists, Freemasons, Spiritualists, etc., 
find their highest aims in this cause * * * the 
Socialists and Philosophers find their theories 
fully developed in this movement." 


One finds in the Bahai teaching the following 
principles: "No man should follow blindly his 
ancestors and forefathers; nay, each must see 
with his own eyes, hear with his own ears, and 
investigate truth in order that he may find the 

One welcomes a religion with assurance which 
not only allows but advocates that the individual 
shall inquire into the realities of religion, since so 
much of the creed and dogma of the religions of 
the past have forbidden people from investigating 
for themselves, but rather imposed upon them the 
beliefs and religious forms of their forefathers, 
which were not to be questioned. The supersti- 
tions of the past would not have persisted as long 
as they did if people had understood the reality 
of religion. The proof of this is now that people 
are stud5dng into the true principles of religion, 
the superstitions are disappearing, and the peo- 



pie are becoming free from the incubus of re- 
ligious imaginings. 


Abdul Baha teaches that "religion must be rea^ 
sonable ; it must agree perfectly with science, so I 
that science shall sanction religion, and religion / 
sanction science. The two must be brought to- I 
gether, indissolubly in the reality. Down to thej 
present day it has been customary for man to ac- 
cept a thing because it was called religion, even 
though it were not in accord with human reason." 

The imaginations and superstitions of many of 
the religious systems of the past are incompatible 
with common sense and science, for they are but 
the thoughts and the imaginings of men of past 
ages. The universal basic spiritual truths of the 
many religions, as differentiated from the super- 
stitions incorporated in their theological and dog- 
matic humanly evolved systems of thought, are 
scientific and in conformity with the known laws 
of science. The Bahais believe that when men un^ 
derstand the true principles of religion no conflict^ 
will be found between these truths and the ma-/ 
terial sciences. 1 


The advent of this movement has found a large 
and growing response among progressive women 
the world around, but particularly is its effect to 


be noted among the women of the Orient, Among 
the most prominent of The Bab's followers was 
Kurrat-ul-Ayn, poetess and heroine of this cause, 
who, after an eventful career, in which she stood 
forth as a confirmed exponent of the new faith, 
suffered a mart5n:'s death at the hands of the 
Mohammedan ecclesiastics because of her activ- 
ities in her religious propaganda. As a spiritual 
disciple of this new age and a woman many de- 
cades ahead of her time, her life is an inspiration 
to all, and especially to her sisters of the Orient, 
who, through the cause for which she died, are 
now being lifted from their former condition of 
ignorance, superstition and oppression into a state 
of knowledge and freedom. 

Regarding the equality of men and women, 
Abdul Baha says : "This is peculiar to the teach- 
ings of Baha'o'llah, for all former religious sys- 
'^ems placed men above women. Daughters and 
sons must follow the same form of study and the 
same education. Having one course of education 
promotes unity among mankind." 

In the Mohammedan world the condition of 
woman is so closely allied to and prescribed by 
the religious tenets that the value of true relig- 
ious doctrines will readily be recognized. A liv- 
ing religious enthusiasm is needed to give force 
to this modern movement among Moslem women, 
for it must first combat and overcome the preju- 


dice, ignorance and fanaticism of the Moslem 
clerical doctrinaires before education and enlight- 
enment can reach into the time-honored but 
darkened seclusion of the women. 

Through a broad and liberal education along 
material lines, balanced by a knowledge of man's 
moral and spiritual duties, the Bahais believe that 
the superstitions of the past will disappear and 
with them the prejudice and ignorance which 
have always made for man's limitation. TheH 
Bahai Movement stands strongly for the educa- / 
tion of woman, even going so far as to teach that / 
it is more necessary for parents to educate their 
girls than their boys. Women being the mothers 
and the first teachers of the race, it is more neces 
sary that they be educated than men. 


Abdul Baha says: "All mankind should par- 
take of both knowledge and education, and this 
partaking of knowledge and of education is one 
of the necessities of religion. The education of 
each child is obligatory. If there are no parents, 
the community must look after the child. Each 
person should have his part of the sciences." 


From the religious viewpoint this teaching of- 
fers to the world the fulfillment of the revelations 
of the past, an all-inclusive, universal teaching, so 



broad that people of all races and of all creeds 
find a place therein. It is essentially a religious 
movement, a spiritual teaching, free from the lim- 
itations of sect and "ism," and constructive in its 
building upon the faith of the individual and upon 
the pure teachings of the past, thus increasing 
love and devotion for God and creating within 
each soul the desire to manifest these divine 
bounties through brotherly service to one's fel- 
lowmen. The teaching holds that mankind needs 
and seeks spiritual guidance. This divine guid- 
ance has always come to humanity through the 
instrumentality of the prophets or revealers of 
truth. These chosen souls have been the found- 
ers of the great religious world movements. They 
have manifested the Spirit of God to the people 
of the world, and through these divine manifesta- 
tions men have known God and have become 
quickened by the spirit and brought into that state 
known as the life eternal. 


The foundation of the Bahai philosophy is ex- 
pressed in this short quotation from one of Baha- 
'o'Uah's writings : "The root of all knowledge is 
the knowledge of God. Glory be to Him! and 
this knowledge is impossible save through His 
Manifestation." Each of the world's great mani- 
fested spiritual teachers has taught the same 


eternal truth, revealing in it the measure and in 
the terms applicable to the people of His time. 
This truth has ever been the mainspring and 
source of human advancement and civilization. 

The Divine Covenant, or promise to the world, 
of the coming in the "end of the days" of a great 
Manifestation, One who would arise with spiritual 
power to establish upon earth God's Kingdom of 
Peace was made through the prophets of the 
past. Though the personalities of the Prophets 
differed, yet the divine power which spoke 
through each was the same in spirit and reality. 
Each Prophet revealed God and the law of the 
Divine Kingdom in proportion to the needs of 
the age to which He ministered, and in terms and 
parables familiar to the people. In their purity 
all the revealed religious teachings are in perfect 
accord; all teach the fatherhood of God and the 
brotherhood of man. 


Again in the words of Abdul Baha is found the 
definition of the one foundation of all religion, as 
follows: "The foundation underlying all the di- 
vine precepts is that one reality. It must needs 
be reality, and reality is one, not multiple. There- 
fore the foundation of the divine religions is one ; 
but we can see that certain forms have come in, 
certain imitations of forms and ceremonies have 


crept in. They are heretical, they are accidental, 
because they differ ; hence they cause differences 
among religions; but if we set aside these imita- 
tions and seek the reality of the foundation we 
shall all agree ; religion is one and not multiple." 
Human differences, imaginations and super- 
stitions have been the cause of religious division, 
dissention and disintegrationrBuTtrue spiritual- 
ity has ever been the source and mainspring of 
man's unity in religion and advancement in civili- 
zationj Each of the great world civilizations 
has^fiad its conception and birth in a spiritually 
active religion, while the downfall of civilizations 
has been brought about by spiritually lifeless 
religious ideals, shrouded in forms and in super- 
stitions, causing the fall of morals and the decay 
of civilization. 


The unique message which the Bahais are giv- 
ing to the world is that of the fulfillment of The 
Covenant made by God with the people of the 
world through the prophets of old. Again a 
Manifestation of the Word has come in accord- 
ance with promise of old, this time in Baha*o*llah 
who came for the whole world, so that all people 
of all religions, races and nations might become 
one in faith and brothers in the divine kingdom. 
In order to establish the kingdom of peace upon 




earth, The Bab prepared the way for Baha'o'Uah. 
Through Baha'o'Uah the power, spirit and wis- 
dom of the new age of the Kingdom dawned in 
the world. Now, through Abdul Baha, this new 
age of spiritual light is being proclaimed and es- 
tablished in the various parts of the earth. 


Abdul Baha says: "Every religion is the 
greatest divine effulgence, the cause of life 
among men, the cause of honor of humanity, and 
is productive of the life everlasting among 
humankind. Religion is not for enmity or hatred. 
It is not for tyranny or injustice. If religion be 
the cause of enmity and rancor, if it should prove 
to be the cause of alieniating men, assuredly 
non-religion would be better, for religion and 
the teachings which appertain to it are as a 
course of treatment. What is the object of any 
course of treatment? It is to cure and heal; but 
if the outcome of a course of treatment should 
be productive of mere diagnosis and discussion 
of symptons then the abolition of it is evidently 
preferable. In this sense abandoning religion 
would be a step toward unity." 


The Bahais hold that each age of the world \ 
has had its needs and its problems to solve, and | 
these problems have been solved by the divine I 


/ manifestations. Now, in this latter age, the 
i great problems, economic, political and religious 
f are not confined, as in the past, to certain re- 
j stricted geographic areas, but are universal. 
Through the advance of civilization all countries 
and peoples of the world have been brought to- 
gether until, for the first time in its history, the 
world now finds that it has entered upon a uni- 
versal era in its progress. This is the universal 
age, in which all peoples and nations are to 
merge and develop into one great world civiliza- 

As the former ages have had certain spiritual 

or religious needs, so this present and coming 

} universal age, past the threshold of which the 

1 world now stands, has its own needs, spiritual 

1 and religious. The world is now ready for the 

spiritual unity and harmony of its people. The 

universal religion now is needed in order that 

mie universal civilization may be realized. 


In treating of the oneness of humanity Abdul 
Baha says: "Baha'o'llah addresses Himself to 
the world of men, saying: *Ye are all leaves of 
one tree and the fruits of one arbor,' that is, the 
world of existence is no other than one tree, and 
the nations or peoples are like unto the different 
branches or limbs thereof, and human individuals 


are similar to the fruits and blossoms thereof — 
while in all past religious books and epistles the 
world of humanity has been divided into two 
parts, one called the people of the Book, or the 
Pure Tree, and the other, the Evil Tree. One 
half of the people of the world were looked upon 
as belonging to the faithful, and the other half as 
belonging to the irreligious and the infidel; one 
half of the people were consigned to the mercy 
of the Creator, and the other half were con- 
sidered as objects of the wrath of their Maker]_ 
but Baha'o'llah proclaimed the oneness of the 
world of humanity; He submerged all mankind 
in the sea of divine generosity." ^^^.^ 


The people of each religion look for the com- 
ing of a prophet or teacher who will fulfill the 
hopes of their own teaching and establish the 
truth of the world. The Christians look for the 
coming of the Christ (Spirit) and the establish- 
ment of Christ's Kingdom; the Jews await the 
coming of their Messiah, and God's Kingdom on 
earth; the Moslems believe that the Mahdi will 
come and prepare the way for the coming of the 
Lord and the Kingdom; the Zoroastrians have 
prophecies relating to the coming of Shah Bah- 
ram, and the establishment of the divine order 
of things, foretold in their holy books; the 


Hindus believe that the Divine Spirit Krishna 
will speak again to the world for the enlighten- 
ment of the people; and the Buddhists look for 
the coming of the great Fifth Buddha, whose 
mission will be that of bringing a general world- 
wide spiritual enlightenment, while the Theo- 
sophists and some other religious cults, of 
modern organization, look for the coming of a 
universal religious teacher or great spiritual 
master who will bring a divine message which 
will unite all mankind in one brotherhood under 
one God. 


^ With the coming of the Bahai teachers, and the 
cause which they have established, the people 
of the various religions find the fulfillment of the 
sacred teachings of the past, and also the solu- 
tion of the great latter-day problem of religious 
unity. The Bahai teaching confirms and com- 
pletes all religious teachings which have gone 
before, and offers a practical philosophy which 
meets the present-day spiritual needs of human- 

In teaching of Baha'o'llah the great Master 
Divine Revealer of truth, whose coming for ages 
has been the hope of the world, Abdul Baha 
says that He was the educator of the world of 
humanity; His teachings were universal and con- 


f erred illumination upon mankind; His knowl^^ 
edge was innate and spontaneous, not acquired;;. 
He answered the questions of all sages, solved 
the difficult problems of humanity, and withstood j 
all the persecutions and sufferings heaped uponj 
Him ; He was a joy bringer and the herald of the : 
Kingdom of Happiness; His knowledge was in-| 
finite and his wisdom all comprehensive; thej 
penetration of His Word and the potency of His; 
influence was so great as to humble even His! 
worst enemies; sorrows and tribulations did not;j 
vex Him; His courage and conviction was God- 1 
like; day unto day He became firmer and more) 
zealous; He was the establisher of universal j 
civilization, the unifier of religions, the standard \ 
of universal peace, and the embodiment of all 
the highest and noblest virtues of the world of I 
humanity. ^ J 


The collective writings of The Bab are known 
as "The Beyan." These treat of the coming of 
Baha'o'Uah, and contain exhortations to the 
people, calling them to purify themselves and 
prepare to meet the promised One that they 
might be fitted to serve Him. Baha'o'llah wrote 
many treatises in the form of books and epistles, 
in which He demonstrates the oneness of the 
spirit of all the former religious teachings, and 



also treats of the present teaching in its relations 
to the religions of the past. Many of these writ- 
ings were in reply to special questions asked by 
men of learning, and were therefore written 
from various points of thought — Moslem, Jew- 
ish, Christian, etc. The writings of Abdul Baha 
are explanatory of the teachings of Baha'o'llah. 
Abdul Baha's method of teaching is through his 
life of service to humanity as, well as by his pen 
and spoken word. In this influence of his daily 
life he exemplifies the principles of Baha^o'llah. 


The natural tendency of man is to remain in 
his own particular groove of religious feeling 
and thought until compelled to give this up by 
conditions and forces apparently outside of him- 
self. This is often brought about by disappoint- 
ment and suffering, and through his relations 
with other people. As it is with the religious 
thought and feeling of the individual, so it is 
with that of nations or of peoples. From age to 
age their religious convictions undergo certain 
changes and modifications produced upon the 
general or cosmic psychology of the mass by 
the spiritual conditions attending the appearance 
in the world of the great divine revelators or 


Attending the rise or advent of these divine 
personages is a general religious awakening, a 
quickening spirit which, though it works silently 
in the hearts of men, eventually is realized and 
recognized by all as the light of a new spiritual 
era or epoch. The prophet or the manifestation 
of the age is the center of this divine enlighten- 
ment, and as the souls of people awaken in re- 
sponse to the spirit of the new age they recog- 
nize the divine mission of the one who brings the 
religious message of the day. 


The great changes in human conditions, pro- 
duced as the world passes out of an age of 
formal religious thought into one with a new 
spirit and progressive ideals, cause the downfall 
of old institutions which have served their day 
and the establishment of new institutions calcu- 
lated to meet the present and future needs of 
humanity. This time of change is always a try- 
ing one. This passing from the spiritual adole"^ 
scence to the maturity of the race, as it were, is 
attended by the disruption and collapse of 
former ideals before the people have really 
sufficiently gotten hold of the new principles to 
be firmly settled therein. At this present time 
the world is in the throes of such an epoch. 
These years of war have witnessed great changes 


in the ideals of the world, and in no phase of life 
is this change more manifest than in religious 
thought and feeling. Through bloodshed and 
calamity peoples of different classes, nations, 
races and creeds have been thrown together into 
an intimate contact upon so vast a scale as to be 
quite without parallel in the pages of history. 
The intense hardships and sufferings of these 
multitudes have freed hearts and minds of many 
time honored superstitions and traditions which 
composed the outer shell or form of religion. 

While men are thus being torn away from 
former religious limitations through the destruc- 
tion of their mental fetiches, found to be unten- 
able under the present every-day conditions of 
life, a spirit within the deep religious nature of 
the masses has been aroused, a something which 
is causing them to realize a condition of spiritual 
paucity upon their part and of bewilderment as 
they vainly attempt to adjust their religious 
ideas to this new world psychology into which 

I they have been hurled. It is, therefore, not sur- 

'■i ^ 

prismg that people in general should be realizing 
and acknowledging that they are facing a new 
day of religious reality. 


The influence of religion as a reconstructive 
force as well as a destructive force is very clearly 


seen in history. Certain fundamentally true re- 
ligious doctrines and fraternal sentiments have 
united peoples and have been the foundation 
movements of progressive civilization, while 
upon the other hand superstitious religious 
teachings and prejudices taught by religious 
leaders and preachers have had much to do with 
the bringing about of wars. Search the pages 
of history. The student will find but few wars 
which were brought about quite independently 
of the clergy, who exert such an influence upon_ 
humanity and direct to so great an extent the 
destinies of men. In the war just past the re- 
ligious leaders in the various countries have ex- 
erted so great an influence for the stimulation of 
war valor that the power which they exercised 
has been recognized by the governments and has 
been to a great extent used to rally the people 
and to stir their patriotism. 


As religion has played so important a part and 
exerted such a strong influence in the formation 
of the policies and ideals of nations it is timely 
that the world should now begin to consider 
what religion may have to offer toward the peace 
of the world and the attending great interna- 
tional problems which now confront the nations 


— what constructive influence it can exert in es- 
tablishing more cordial relations and a better 
understanding and sympathy between! peoples 
of the different civilizations and races from which 
the new great universal world civilization is to 
arise, by extending its protecting justice and 
peace to all the peoples and countries of the 
world both large and small. 


The universal problem now in the minds of 
people is this: Is humanity to continue indefi- 
nitely this struggle between nations, with its 
seasons of war separated by longer or shorter 
periods of so-called peace, during which the 
nations are recuperating and renewing their 
engines of destruction in order to again enter 
into open conflict, destroying that which has 
taken years of labor to construct; or has the 
time not come for a change from this archaic 
system of destruction to one of justice, co-opera- 
tion and construction between the nations, a sys- 
tem conducive to peace? 

Upon this question the world is now divided. 
On the one hand are the extreme militarists, who 
hold that the peace and prosperity of the nations 
can only be maintained by developing and main- 
taining the military strength of the individual 
nation, that the world progresses through mili- 



tary valor, that peace is devitalizing to a nation, 
and that without war a nation becomes effemi- 
nate and decadent. Then, upon the other hand, 
there are those who hold a view quite opposite 
to that of the militarists ; namely, that peace and 
co-operation — not military conflict and destruc- 
tion — are the conditions under which the high- 
est virtues of man are bom and develop. 


World conditions in this twentieth century are 
not what they were in past epochs. In the pres- 
ent time through travel, communication, and 
commerce the interdependence of peoples and 
nations has become a recognized factor hereto- 
fore comparatively non-existent, which now has 
to be met by the world. In primitive times in 
sparsely populated countries, where families 
were separated by distances, individual feuds, 
quarrels, and warfare were the rule. But as the 
lands filled up, cities were formed and people 
lived in closer contact one with another, condi- 
tions changed and became so modified that co-op- 
eration between individuals became necessary 
and conducive to the best good of all. When the 
majority of the people in a land wanted law and 
order, they established it; and with an adequate 
police force order was forced upon the disorderly 
members of society, and in this way life was 


made safe for the mass of the people. In other 
words, from the material viewpoint, conditions 
had changed. It no longer being possible for 
one man to enrich himself at the expense of his 
neighbor through pillage and theft, men then 
began to co-operate, and in this new state of 
interdependence each found his horizon of life 
enlarged and his scope for developnient in- 

From this same material standpoint a parallel 
may here be drawn between the development of 
peace between families or tribes and peace be- 
tween nations. In past epochs nations and 
peoples were separated by geographic bound- 
aries, not easily surmountable. In those days 
it was possible for the people of one country to 
invade the territory of another nation and enrich 
themselves by carr5dng off booty and plunder 
(often in the form of bullion and slaves) and thus 
from material considerations prosper through 
war. But now in this day those ancient condi- 
/^tions no longer exist. Now nations are so de- 
( pendent upon one another for finances, food- 
\ stuffs, and supplies of all kinds, as well as for the 
\ output of their own products, that their welfare 
1 and prosperity no longer depend upon war but 
\ upon peace, no longer upon conquest, but upon 
\co-operation with neighboring nations. 

In this present time nations lose far more 


through war than they can possibly gain. A 
nation now at war after gaining an overwhehn- 
ing victory over an adversary, finds it quite im- 
possible to exact sufficient tribute to recompense 
it for the material outlay, the loss of life, and the 
many terrible after-effects of war which it suf- 
fers. Thus war has become a losing proposition, 
one doomed to loss even before entered upon. 

This interdependence of nations and peoples 
is a new phase of world progress, which now 
needs to be reckoned with in dealing with inter- 
national and military matters. 


The development of national military power 
and preparedness for war, so fervently advocated ' 
by many as a national protection and a means 
for peace, instead of making for peace has quite 
the opposite effect, for it makes for war. A 
standing army and a large and increasing navy 
is not only a great economic drain upon a people, 
but such a system in itself keeps alive the spirit 
of war. It tends to make a people proud and 
overbearing, and further the spirit of fear and 
hatred between peoples, races and nations, thus 
psychologically laying the foundation for strife 
through the mental and moral destructive in- 
fluences. The system of militarism keeps the spirit 
of war alive, keeps the people in training for war. 


and places in their hands and ready for use at 
all times the engines and instruments of war, 
thus making war possible at short notice and 
with little provocation. It is a recognized fact 
that with a large and a growing armament and a 
standing army in training for wai' the time comes 
when the leaders of the people want to fight; 
and when such a group of people want war, like 
individuals under the power of the same warlike 
thought, sooner or later a pretext will be found 
f~^nd they will bring on a fight. Thus the means 
of war become a cause of war, because these 
means exert both a conscious and an unconscious 
influence for war, increasing hatred between 
nations and races, all of which must be consid- 
ered as fundamental elements in the general psy- 
chology of war, which psychology is the real 
underlying cause of wars of aggression. 


The Bahai Religion teaches that in order to 
abolish the causes of war a blow must be struck 
at all hatred and enmity between classes, races, 

t nations and religions, and at the greed and ava- 
rice inherent in savage man. In the words of 
Abdul Baha we find that "it is established that 
all the prophets of God have come to unite the 
children of men and not to disperse them, and to 
put in action the law of love and not enmity. 


Consequently, we must throw aside all these 
prejudices, the racial prejudice, the patriotic pre- 
judice, the religious and political prejudices. We 
must become the cause of unity of the human 

These disturbing causes, i. e., prejudices, are 
at root in the soul of man. As the actions of 
peoples as well as of individuals are but the re- 
flection of their thought and ideals, action — na- 
tional as well as individual — can be traced back to 
the general and personal thought of the people. 
The power of imagination is a far greater ele- 
ment in life than material considerations, for the 
actions of people are ruled by the power of their 
sentiments, thoughts, affections, prejudices and 
material desires. The cause of this recent world ' 
war was greed, national prejudice, pride, hatred 
and fear, all of which causes have their root in 
the soul of man and arise through a lack of spirit- 
ual assurance, poise and development. Peace 
can only be permanently established by freeing 
the world from this obsession of war thought, by 
freeing the people from greed, fear, desire of 
aggression, and from racial, national and re- 
ligious prejudice, all of which make up the cause \ 
of war. Because of this recent war the thinking \ 
public is now alive to the need of this day, and T 
realizes that the question of maintaining a last- 
ing peace is by far the most important issue at I 


present before the world. The real inner peace 
cannot be objectively forced upon a people or 
peoples. It cannot come from without. It must 
be bom in a people, spiritually and psychologi- 
cally, before it begins to be manifest in their civic 
and national life. And now the question is: 
How is this inner change to be accomplished? 
How are prejudice, hate, and materialism to be 
overcome? The Bahais meet this question with 
a positive teaching in word and deed of the divine 
love principle of true religion. The Bahai Move- 
ment, heralding the universal religious cause of 
this new age, stands for the oneness in spirit and 
in deed of all peoples of all religions, races and 
nations. It therefore deals directly or indirectly 
jwith the many attending human problems. 
Abdul Baha teaches that now is the time "that 
all men and nations shall make peace ; that there 
shall be universal peace among governments, 
universal peace among religions, universal peace 
among races, universal peace among the deni- 
zens of all regions. Today in the world of hu- 
manity the most important matter is the ques- 
tion of universal peace. The realization of this 
principle is the crying need of the time." 


This teaching holds aloft a high spiritual ideal 
which must be realized in deeds and actions. 



"These are the days of faith and deeds, not the 
days of words and lip service." "The effect of 
deeds is in truth more powerful than that of 
words." "Deeds reveal the station of the man." 
Such are the maxims of the Bahais. Therefore, 
in advancing the ideal of peace upon earth it is 
not merely advanced as an ethereal dream not 
to be realized in this world, bu1("along with this" 
ideal are presented certain international reforms 
and institutions for which the Bahais stand, and 
through the application of which they believe 
that war and strife will cease and a constructive 
system of co-operation will take the place of the 
present and past strife and hatred between na- 

The Bahai Cause teaches that bro therly love 
is the means through which the true civilization 
of humanity will be realized. Prejudice and 
hatred between peoples of different classes, na- 
tions, races or religions, are destructive factors 
in the world, and are the cause of the retrogres- 
sion of the race. Therefore, the followers of the 
Bahai Movement, in order firmly to lay a foun- 
dation for human solidarity, are doing their ut- 
most tofiestroy these various forms of animosity 
and prejudice by striving to implant in the hearts 
of people the principles of the love of God. _, 



COne of the most serious questions of the day 
that of the existing racial prejudice and hatred. 
This distrust causes the oppression of one race 
by another race, producing ill feeling and strife 
and creating acts which sometimes come to open 

r warfare. Those souls who have been touched 
by the spirit of the Bahai Cause have bom in 
their hearts a deep love for the people of other 
races which precludes their ever harboring any 
traces of racial antagonism, and is the basis of 
justice and equity in their relations with all man- 

l kind. When traveling around the world, visit- 
ing the Bahai people in various countries. 
Oriental and Occidental, one is much impressed 
by the affinity and mutual trust and understand- 
ing created between the peoples of different 
races and colors by this religion of practical 
brotherhood, and in the living principles of this 
cause one finds the solution and means of adjust- 
ment of this great and threatening menace to 
humanity — race hatred. 

Even in reading this brief sketch of some of 
the various constructive Bahai principles herein 
outlined it will be seen that each of these factors 
is a necessary element and a part of the real 
peace and prosperity of the world, so that the 
doctrine of universal peace very properly belongs 



in the Bahai philosophy and is one of its most 
important principles. In voicing His cause 
Baha'o'Uah said: "We desire but the good of 
the world and the happiness of the nations; yet 
they deem us a stirrer-up of strife and sedition 
worthy of bondage and banishment — ^that all 
nations should become one in faith and all men 
as brothers ; that the bonds of affection and unity 
between the sons of men should be strengthened ; 
that diversity of religion should cease, and differ- 
ences of race be annulled. What harm is there 
in this? Yet so it shall be; these fruitless strifes, 
these ruinous wars shall pass away, and the 
Most Great Peace shall come. Is not this that 
which Christ foretold? Yet do we see yourn 
kings and rulers lavishing their treasures more / 
freely on means for the destruction of the human 
race than on that which would conduce to the 
happiness of mankind. These strifes and this 
bloodshed and discord must cease, and all men 
be as one kindred and one family. Let not a 
man glory in this ; that he loves his country ; let 
him rather glory in this ; that he loves his kind." 
Moreover, during Baha'o'Uah's imprisonment, 
in a series of epistles to the kings and rulers of 
the world. He proclaimed a new day and age of 
peace to follow these wars and times of trouble. 
In these days the world is seeing his predictions 



In the writings of Baha'o'Uah and of Abdul 
Baha are numerous treatises regarding peace 
and unity, all of which taken togther form the 
teaching and the attitude of the movement 
toward this subject, nor is the teaching indirect 
and vague in the methods it advances for the 
^Establishment of harmony between nations. The 
I nations should come together and establish an 
I international court of arbitration, supporting and 
V enforcing its international decisions. Besides 
' military forces in each country sufficient to main- 
tain national order, an international police should 
be instituted in order to enforce the just decrees 
of the international court of arbitration, so that if 
one nation should threaten the peace and tran- 
quillity of the world it could be forced into line 
with the others without the horrors of a pro- 
longed war. Such measures, together with the 
strict neutrality of those nations not implicated 
in the international dispute, and their refusal to 
send either munitions of war or lend financial aid 
to belligerent nations, would very shortly do 
away with the possibility of war from a material 
standpoint. The constructive teaching of peace 
principles and true religion is slowly but surely 
eradicating the war thought from the minds of 


Speaking of this international tribunal for the 
judicial settlement of international troubles and 
disputes Abdul Baha said: "A tribunal which 
will be under the power of God, and under the 
protection of all men. Each one must obey the 
decisions of this tribunal, in order to arrange the 
difficulties of every nation. About fifty years 
ago in the Book of Akdas Baha'o'Uah com- 
manded the people to establish the universal 
peace and summoned all the nations to the divine 
banquet of international arbitration, so that the 
questions of boundaries, of national honor and 
property, and of vital interests between nations 
might be decided by an arbitral court of justice. 
Remember, these precepts were given more than 
half a century ago (at that moment no one spoke 
of universal peace nor of any of these principles) 
Baha'o*llah proclaimed them to all the sover- 
eigns of the world. They are the spirit of this 
age ; the light of this age ; they are the well-being 
of this age." 


While the Bahai Religion teaches peace prin- 
ciples, it also teaches that vicious maraudersH 
must be restrained by force, and the weaker and I 
innocent must be protected; nevertheless, the I 
power which will bring about a real and a lasting j 
peace must be a spiritual power which will strike j 


I at and overcome the root or the primal cause of 

About forty years ago a book was written by 
one who was under the training of Baha'o'llah, 
one who then was prominent in the Bahai Cause 
as a teacher and a philosopher. In this book is 
found developed some of the Bahai teachings 
upon world law and order. This Work was pub- 
/"Hished under the title of "The Mysterious Forces 
\ of Civilization," and is an exposition of Bahai 
jThought and ideals relative to both national and 
V^jitemational affairs. Although at the time it 
was written the attention of the world in general 
had not been called to arbitration and universal 
peace, nevertheless, even more than twenty years 
prior to that date Baha'o'Uah was la3dng the 
foundation of His religion for world conciliation. 
The following excerpt from the book in question 
mentions arbitration backed up by a limited mili- 
tary force as an institution through which war 
may be eliminated : 

"Yea, the true civilization will raise its ban- 
ner in the center of the world, when some noble 
kings of high ambitions, the bright suns of the 
world of humanitarian enthusiasm shall, for the 
good and happiness of all the human race, step 
forth with firm resolution and keen strength of 
mind and hold a conference on the question of 
universal peace; when, keeping fast hold of the 


means of enforcing their views they shall estab- 
lish a union of the states of the world, and con- 
clude a definite treaty and strict alliance between 
them upon conditions not to be evaded. WheriA 
the whole human race shall have been consulted \ 
through their representatives and invited to cor- ] 
roborate this treaty, which verily would be a / 
treaty of universal peace and would be accounted / 
sacred by all the peoples of the earth, it would I 
be the duty of the united powers of the world 
to see that this great treaty should be strength- I 
ened and should endure. / 

"In such a universal treaty the limits of the / 
borders and boundaries of every state should be / 
fixed, as well as the customs and laws of every/ 
government. All the agreements and the affairs^ 
of state, and the arrangements between the vari-^ 
ous governments, should be propounded and set- 
tled in due form. The size of the armaments 
for each government should likewise be definitely 
agreed upon ; because, if in the case of any state 
there were to be an increase in the preparation 
for war, it would be a cause of alarm to the other 
states. At any rate, the basis of this powerful 
alliance should be so fixed that, if one of the 
states afterwards broke any of the articles of it 
the rest of the nations of the world would rise 
up and destroy it. Yea, the whole human race 


L would band its forces together to exterminate 

"If so great a remedy should be applied to the 
sick body of the world, it would certainly be the 
means of continually and permanently healing 
its illness by the inculcation of universal modera- 
tion. Reflect that, under such conditions of life, 
(no government or kingdom would need to pre- 
pare and accumulate war materials, or would 
need to pay heed to the invention of new weap- 
ons of offense for the vexation and hurt of man- 
kind. On the contrary, they would require a few 
soldiers as a means of assuring the safety of the 
state and punishing the wicked and rebellious 
and preventing the growth of civil sedition. Not 
more than these few would be needed. In the 
first place, therefore, the servants of God, that 
is to say, all the inhabitants of a state, would be 
freed from bearing the burden of the tremen- 
dous expense of an army. In the second place, 
the many persons who now devote their lives to 
the invention of instruments of war would no 
longer waste their time upon such work, which 
but encourages ferocity and blood-thirstiness, 
and is repugnant to the universal ideal of hu- 
manity. On the contrary, they would then em- 
ploy their natural gifts in the cause of the general 
well-being, and would contribute towards the 
peace and salvation of mankind. All the rulers 


of the world would then be settled on peaceful 
thrones amid the glory of a perfect civilization, 
and all the nations and peoples would rest in the 
cradle of peace and comfort. ^_^ 

"Some persons who are ignorant of the world 
of true humanity and its high ambitions for the 
general good reckon such a glorious condition of 
life to be very difficult ; nay, rather impossible to 
compass, but it is not so. Far from it, for, by 
the grace of God, and by the testimony of the 
Beloved (those near to the threshold of the 
Creator), and by the incomparably high ambi- 
tions of the souls that are perfect, and the 
thoughts and opinions of the wisest men of the 
age, there never has been and is not^ now any- 
thing improbable and impossible in existence. 
What are required are the most resolved deter- 
mination and the most ardent enthusiasm. How 1 
many things, which in ancient times were re- / 
garded as impossibilities, of such a kind that the , 
intellect could hardly conceive them, we now| 
perceive to have become quite simple and easy. 
Why then should this great and important mat- 
ter of universal peace, which is verily the sun 
among the lights of civilization, the cause of 
honor, freedom and salvation to all, be consid- 
ered as something improbable of realization. 

"It is evident that the honor and greatness of 
man have not arisen through blood-thirstiness. 


the destruction of cities and kingdoms, and the 
ruining and murdering of armies and peoples. 

[On the contrary, the cause of high-mindedness 
and prosperity is based upon the cherishing of 
justice and the S5mipathy with one's fellow citi- 
zens, from the highest to the lowest, upon build- 
ing up the kingdom, the cities and villages, the 
suburbs and the country, and upon the freedom 
and quiet of the servants of God in laying down 
the foundation of the principles of progress, and 
in the extension of the common weal, and the 
Mncrease of wealth and general prosperity. 
Reflect how many world-subduing kings have sat 
on thrones as conquerors. For example, Hala- 
koo Khan, Ameer Timur, who subjugated the 
great continent of Asia; Alexander the Macedon- 
ian, and Napoleon the First, who stretched the 
hand of tyranny over three of the five continents 
of the world. What advantages have resulted 
from these vast conquests? Was any kingdom 
established, or was there any gain of happiness? 
Was any djmasty permanently settled thereby, 
or did it mean merely the ending of the reign of 
/"one particular dynasty? The only result pro- 
duced by the world-conquering operations of 
Halakoo and Jenghiz, provoking war on all sides, 
was that the continent of Asia became like a 
heap of ashes beneath the blaze of terrible con- 
flagration. The only outcome of the great con- 



quest of Alexander the Macedonian, was the fall 
of his sun from his throne as a ruler, and the 
passing of his dominions into the hands of Cas- 
sander, Seleucus, Ptolemy and Lysimachus. 
Napoleon the First found no benefit in his vic^ 
tories over the kings of Europe, but he ruined 
well constituted kingdoms and well cultivated 
countries. He destroyed hundreds of thousands 
of men, terrorized and intimidated the whole / 
continent of Europe, and ended his own life in a I 
wretched captivity. Such were the results left/ 
behind them by these kings and their huge con-l 
quests." — ' 


The Bahais hold that co-operation is the basic 
principle upon which all institutions should be 
founded, the co-operation of all for the good of 
all. Laws should be so regulated that it will be "| 
impossible for one man to enrich himself at the 
expense or oppression of another. Through the 
proper adjustment of political and commercial 
relations between individuals and nations all will 
live in harmony, happiness and in plenty. 


Regarding the economic question, Abdul Baha 
says: "No religious books of the past prophets 
speak of the economic question, while the eco- 


nomic problem has been thoroughly solved in 
/^the teachings of Baha*ollah. Certain regula- 
tions are revealed which insure the welfare and 
well being of all humanity. Just as the rich man 
enjoys his rest and his pleasures surrounded by 
luxuries, so the poor man must likewise have a 
home, be provided with sustenance, and not be in 
want. Until this is effected happiness is impos- 
^le. All are equal in the estimation of God; 
their rights are one and there is no distinction 
for any soul ; all are protected beneath the justice 
of God." 

^ wa: 


Linguistic differences between peoples and 
nations have not been conducive to understand- 
ing and mutual appreciation. In order to in- 
crease the means of the inter-communication of 
thought and humanitarian ideals between peo- 
ples of different languages, the Bahais teach 
r**that a universal language shall be adopted 
/ which shall be taught by all the schools 
and academies of the world. A committee ap- 
I pointed by national bodies shall select a suitable 
\ language to be used as a means of international 
I communication, and that language shall be 
\ taught in all the schools of the world in order 
\ that every one shall need but two languages, his 
national tongue and the universal language. All 


will acquire the international language." The 
Bahais believe that the adpotion of a universal 
language would be one of the various means for 
the furthering of the universal Bahai ideals, 
creating a better understanding between all 
peoples. . 


In the Bahai Cause there is no priesthood nor 
clergy. Each soul approaches God in prayer 
without sacred rite or ceremony. Temples open 
to all people of all religions are to be provided 
for reading, meditation and prayer. These are 
to be surrounded by hospices, hospitals, asylums, 
schools, universities, etc., the whole group of 
buildings to be known as a "Mashrak-el-Azkar," 
which literaly means "The dawning point of the 
mentionings of God." In these institutions is 
symbolized both the spiritual worship and the 
humanitarian service as taught by Baha'o'Uah. 
Not long since in the city of Eshkhabad, in 
Russian Turkistan, a Mashrak-el-Azkar was 
built. At present the Bahais throughout the 
world are uniting in the work of building the 
first Mashrak-el-Azkar in America, which is to 
be erected near the city of Chicago, upon the 
shore of Lake Michigan, where a considerable 
site has been acquired. It is anticipated that 
the work of building will soon begin. 




The Bahai teaching is given without money 
and without price. Teachers are self-support- 
ing, giving their time and services, save in rare 
instances where people of means have been 
known to furnish living and traveling expenses 
for certain teachers while they were on missions 
of teaching. The recompense for teaching is the 
joy and satisfaction of serving in the cause of 
truth. The teaching consists of first living the 
principles of the cause in one's inner life and then 
speaking of them to others. All believers are 
\ teachers, each in his or her own sphere. The 
^ahais in no way form a close sect or cult. They 
do not separate themselves from other people. 
Their work is outward and in the world where 
they are seeking to diffuse spiritual knowledge 
and serve humanity. 


In the teachings of Baha*o'llah He ordered 
certain changes in the manners and customs of 
people, through the observance of which the 
world in general will be helped both materially 
and spiritually. He advises the Bahais to be 
tolerant, and in no way to separate themselves 
from other people, nor denounce those of other 
beliefs. All men are free to believe as they wish, 
all are exhorted to unite in faith and lay aside 
\ the prejudices and superstitions of past ages. Leg- 



islation should be representative. The BahaisK 
should be peaceful and law abiding citizensi 
Their thought should be humanitarian above alj 
else. Faith without works is not acceptableJ] 
One's worship should be supplemented by a pure? 
and useful life in the world. People should 
marry. Asceticism is discouraged. Monogamy 
is taught. Harshness and hatred are to be over- 
come by gentleness and love. Man should not 
use intoxicants as a beverage. Opium and 
kindred drug habits are denounced, as is also 
gambling. Baha'o'Uah forbade mendicity, 
slavery, cruelty to animals, and many other 
abuses which our western civilization has 
already remedied, so it is hardly necessary 
to mention them here. The following of these j 
ordnances is already producing its good effect 
in the many Bahai centers throughout the world 
and good fruits are coming therefrom. The 
business affairs of the Bahai Movement are con- 
ducted by assemblies of consultation. Eventually 
there will be a general assembly of consultation 
composed of representatives for all parts of the 
world. This will be known as "The Universal 
House of Justice." 


True religion, morality, and the accompany- 
ing high ideals have always gone hand in hand 



with human uplift and progress; and conversely, 
in times when irreligion and immorality have pre- 
vailed, with the inevitable lowering of all ideals, 
nations have retrograded and civilization has 
fallen and decayed, and the people have been in 
manifest loss. This principle can be seen work- 
ing in the world of today in the rise and fall of 
governments, nations and peoples. The follow- 
ing words quoted from a recent interview with 
Abdul Baha express his teaching upon this sub- 

"This war has lasted very long, but it had to 
come. The corrupt world needed such a purifi- 
cation. The war was not an act of God, but 
rather the results of the accumulation of our 
own evil deeds. Because peoples and nations 
did not act in accordance with justice, and t5rran- 
nized innocent men, this war had to sweep away 
all remnants of autocracy, absolutism and mili- 
tarism, and usher in an era of democracy, equal- 
ity before the law, and international peace." 

As one studies deeply into the spirit and phil- 
osophy of the Bahai Religion, one is impressed 
with its similarity to the principles of the teach- 
ings of Christ. Christ advocated peace, but dur- 
ing these nineteen centuries there has been no 
peace between men because that spirit of peace 
has not become a reality between nations ; yet we 
are told that the stone which was rejected by 


the builders would become the chief cornerstone 
of the temple. Many isolated experiences of in- 
dividuals prove that the Christ philosophy of the 
Sermon on the Mount can be applied with suc- 
cess in one's individual relations with others, but 
until now the nations have rejected the actual 
practice of this philosophy as being unsuited to 
their methods of solving their international prob- 
lems. But now in the exposition of the workinj 
philosophy of the Bahais one finds a safe and an 
adequate connection between the spiritual ideals 
of religion and material world conditions, which 
offers a practical solution for the peace of na- 
tions, and one quite possible of an early attain- 
ment if the nations are able to carry out these 
high ideals and principles, bringing them out 
from the realm of the ideal to be resdized in thej 
world of reality. 


While the mere cessation of open hostilities 
on the fields of battle in Europe has marked one 
great epoch of peace, the world has not yet at- 
tained to the real foundation of a lasting peace. 
This lasting world peace cannot come until in^ 
ternational, economic and social justice is estab- 
lished, and not before the psychological causes 
of greed, desire for national aggrandizement at 
the expense of other nations, hatred and animos- ( 


lity are wiped out between the different classes, 
{^tions, races and religions. Suffering humanity 
will surely look with sympathy and with a broad- 
ness and a far-seeing vision upon a religious 
teaching which is diffusing through the world 
such a constructive philosophy for the recon- 
struction of society as one finds being promul- 
gated by the followers of this movement. 


The movement under The Bab was confined 
to Persia and the adjacent countries. During 
the ministry of Baha'o'Uah, the message was 
taken to various other countries of the Orient 
and now has spread the world around. There 
are not only centers of Bahai teaching in Qiina, 
Japan, Burma, India, Persia, Turkistan, Cau- 
casia, the Turkish countries and in Egypt, but 
there are Bahai centers in France, Germany, 
England, and throughout the United States and 
/Canada. This growth has been a comparatively 
\ slow but steady one. It is not limited by relig- 
ious or racial conditions, which is proven by 
the many heterogeneous elements which this 
cause is assimilating and fusing into one element, 
which is the world type of man. 

The universal principles of truth which the 
Bahai Movement is teaching are already clearly 
seen in the way in which this teaching appeals 


to people of all religions, races, and nationalities. 
The moment that an individual becomes touchecT^ 
by the Bahai spirit he becomes a citizen of the I 
world, quite freed from the limitations of his \ 
former outlook or environment, while his former 
social and religious prejudices are changed into 
a desire to do something toward forming a world 
brotherhood through tangible service to his fel- 
low men. In the Bahai meetings — notably those 
in the Orient — one sees Christians, Jews, Mos- 
lems, Zoroastrians, Hindus and Buddhists min- 
gling as brothers and eating at the same tables. 
It has been the writer's privilege to travel ex- 
tensively and to attend many such reunions. He 
has spent much time in the Oriental countries 
and has seen the spiritual blending of the Orient 
and Occident, which process is being brought 
about by the love and devotion of the Bahais one 
for another. These people are really demon- 
strating the power of divine love, for with them 
it is so powerful as to overcome all religious and 
racial antipathy and is producing real brother- 
hood and peace. 

Already the Bahai ideals are finding a warm 
welcome among the more progressive Moslems 
in various parts of the Oriental world as well as 
among the Hindus and Zoroastrians in India, the 
Buddhists in Burma and Japan, and the Jews and 
Christians in various parts of the Orient and Oc- 


cident. The Bahai teaching does not come to 
the people of these divers religions to destroy 
their faith in the truths of their prophets. In- 
stead this movement seeks to confirm them in 
the true principles of the religion which they 
already hold, while the universal application of 
these principles of religion as taught by the 
Bahais come a uniting power to draw all 
of these different religious elements into one 
great harmonious whole. The several testi- 
nibnies of Oriental travelers who have contract- 
ed with the Bahais in those lands assure us that 
the movement is embracing a multitude of heter- 
ogeneous religious elements, and that through it 
already many Christians, Jews, Moslems, Zoro- 
astrians, Buddhists and Hindus are united in 
that spirit of universal religious brotherhood 
which has been the hope of the prophets and 
religious seers down through the ages. 




"O People! The doors of the Kingdom are 
opened — the Sun of Truth is shining upon the 
world— the fountains of life are flowing— the 
daysprings of mercy have appeared — the greatest 
and most glorious light is now manifest to il- 
luminate the hearts of men. Wake up and hear 
the voice of God calling from all parts of the 
supreme world — *Come unto me, O ye children 
of men ; come unto me, O ye who are thirsty, and 
drink from this sweet water which is descending 
in torrents upon all parts of the globe !' 

Now is the time! Now is the accepted time! 

Look ye at the time of Christ; had the people^ 
realized that the Holy Spirit of God was speak- i 
ing to them through His Divine mouth they 
would not have waited three centuries before 1 
accepting Him. And now is it meet for you that f 
ye are sleeping upon the beds of idleness and 
neglect, while the Father foretold by Christ has 
come amongst us and opened the greatest door 
of bounteous gifts and divine favors? Let us 
not be like those in past centuries who were 
deaf to His call and blind to His beauty ; but let 
us try and open our eyes that we may see him, 
and open our ears that we may hear Him, and 
cleanse our hearts that He may come and abide 
in our temples. _ 


These days are the days of faith and deeds — 
not the days of words and lip service. Let us 
arise from the sleep of negligence and realize 
what a great feast is prepared for us, first eating 
thereof ourselves, then giving unto others who 
are thirsting for the water of knowledge and 
hungering for the bread of life. 

These great days are swiftly passing and once 
gone can never be recalled; so while the rays of 
the Sun of Truth are still shining, and The Center 
of The Covenant of God is manifest, let us go 
forth to work, for after a while the night v/ill 
come and the way to the vineyard will not then 
be as easy to find. 

The light of knowledge hath appeared, before 
which the darkness of every superstitious fancy 

Iwill be annihilated. The hosts of the supreme 
concourse are descending to assist all those who 
rise up to serve their Lord, to subdue and gain 
the victory over the city of the hearts, to pro- 
claim the glad tidings of the coming of the Lord, 
and to unite the souls of His creatures." 

Distributed by 

Babai PablisMng Society 

p. 0. Box 283, Chicago, Illinois 

These books are sold at a price 
just sufficient to cover the cost of 
printing and handling. 

The Mashrak-El-Azkar 

By Chas. Mason Remey. 

Comprising — Quotations from 
Abdul Baha's words — An his- 
torical sketch of the Bahai 
Movement — A general explana- 
tion of the Mashrak-El-Azkar 
(Bahai Temple) — A description 
of the Mashrak-El-Azkar in 
Eshkhabad in Russian Turkistan 
and — An account of the pre- 
paratory work for building the 
first Mashrak-E l-Azkar in 
America, with descriptions and 
illustrations of an exhibit of 
nine preliminary designs for 
this building, showing various 
treatments in different styles of 

This book contains a portrait 
of Abdul Baha and nineteen 
architectural illustrations. 

A large volume, bound in cloth, 

Postage — additional. 

This book weighs 2 pounds. For 
postage, see parcel post rate between 
your town and Chicago. 

Bahai Teaching. 

By Chas. Mason Remey. 

Containing quotations from the 
Bahai Sacred Writings and sev- 
eral previously published articles 
upon the history and aims of the 

Bound in cloth $ .60 

Postage, oc additional. 

Constructive Principles of the 

Bahai Movement. 

By Chas. Mason Remey. 

A booklet containing a brief sum- 
mary of the history, institutions 
and object of the Cause, with 
special emphasis upon those uni- 
versal principles for world prog- 
ress, religious, social, and eco- 
nomic which are foremost 
amongst the burning questions 
of the day now uppermost in 
the minds of thinkers. 

Bound in cloth $ .40 

Postage, 5c additional. 

Through Warring Countries to 
the Mountain of God. 

By Chas. Mason Remey. 

An account of some of the ex- 

geriences of two American Ba- 
ais in France, England, Ger- 
many, and other countries, on 
their way to visit Abdul Baha 
in the Holy Land, in the year 

This book of travel is in the 
form of a fac-simile of the au- 
thor's manuscript. It contains a 
hitherto unpublished portrait of 
Abdul Baha, with twenty-eight 
photographic illustrations o f 
groups of people and places con- 
nected with the Bahai Cause. 

A large volume bound in 
cloth $2.00 

Postage additional. 

This book weighs 2 pounds. For 
postage, see parcel post rate uetweea 
your town and Chicago. 

The Bahai Movement 

By Chas. Mason Remey. 

This book describes the principles 
of the Bahai Movement and out- 
lines the history of the Cause. 

Bound in cloth $.50 

Postage 10c additional. 

Observations of a Bahai 

By Chas. Mason Remey. 

Treats of travels among the 
Bahais of the Orient and of the 
Teachinp:s from the viewpoint of 
the various world religions; also 
a brief history of the Movement. 
Has 12 illustrations and one map. 

Bound in cloth. 

.$ .60 

Postage 10c additionaL 

The Bahai Revelation 
and Reconstruction. 
By Chas. Mason Remey. 

A brief history of the Bahai 
Movement and an exposition of 
some of its most salient principles 
with special emphaesis upon its 
peace prog-ram and the influence of 
relifirion for the harmony and the 
peace of the nations. 


a portrait of Abdul 

Bound in cloth $1.00 

Postagre, 10c additional. 

The Peace of the World. 
By Chas. Mason Remey. 

A presentation of the Constructive 
Peace Tradings of the Bahai Re- 

Bound in cloth $ .75 

Postage, 10c additional. 

The New Day. 

By Chas. Mason Remey. 

A brief statement of the history 
and teachings of the Bahai Revel- 

A booklet bound in paper. 

Price $ .15 

6 copies $ .75 

100 copies $12.00 

Postage 2c per copy additional 
and in quantities at parcel post rate. 





RETURN TO the circulation desk of any 
University of California Library 

or to the 

BIdg. 400, Richmond Field Station 
University of California 
Richmond, CA 94804-4698 




• 2-month loans may be renewed by calling 

• 1 -year loans may be recharged by bringing 
books to NRLF 

• Renewals and recharges may be made 
4 days prior to due date 


AUG 1 2 2006 


DD20 12M 1-05 


. General Library 









Copy No. 


/7y...„.:. /7